Calamities vs. Divine Beauty

Have we ever wondered why we praise Allah for the calamities that befell the warriors of Karbala as we conclude the sacred ziyaara of ‘Ashura? We say: Allahumma laka al-hamdu hamda al-shaakirini laka ‘ala musaabihim; alhamdu lilLahi ‘ala ‘azeemi raziyyati… (O Allah, praise be to You, the praise of those who thank You, for the calamities that befell them (the martyrs). Praise be to Allah, for my great loss…”

One of the possible interpretations of these brilliant verses is that we praise and thank Allah for having conferred Imam al-Husayn (‘a) and his companions the succor of bearing the great calamities that befell them.

Another interpretation is to thank Allah for the kernel and reality of these calamities, which as the daughter of Ali al-Murtadha (‘a) explicitly said, was nothing save beauty.

Consequently, it is a call for every reciter of this ziyara to spiritually prepare himself to appreciate this reality in order to be able to naturally express the same. Whereas undoubtedly Bibi Zaynab (‘a) did encounter the hardships of this material world and tangibly felt the same, her penetrating spirit, understood how victorious her brother and the valiant martyrs of Karbala were.

Therefore one should not misconceive and think that there is no need for us to mourn and lament for what transpired in the plains of Karbala. Rather, as the 12th Holy Imam (‘a) is reported to have said in his well-known Ziyarat al-Naahiya: “…I will, therefore, lament you morning and evening, and will weep blood in place of tears, out of my anguish for you and my sorrow for all that befell you, until I meet death from the pain of the catastrophe and the choking grief…”.

In fact there are many traditions that encourage us to weep and lament, and thus we should remove the misconception from our minds. However, what is important for us to realize is that, as expounded by the Holy Qur’an, traditions of the Ahl al-bayt (‘a), and Divine theosophy, the world of reality consists of a hierarchy of existence, and the result of what transpires in the lower realms is exhibited in the higher realms.
Karbala had visionaries who could comprehend this tangibly. In one of the salutational recitations (ziyaraat) we address them saying: ‘…I bear witness that most surely Allah unveiled for you the curtain….’
And in a tradition Imam Husayn (‘a) reports that the Holy Prophet (s) said to him: “…And surely you shall be martyred there (in Karbala) together with a group among your companions who would not sense the pain of the touch of iron. Then he read the verse: ‘O Fire, be cool and peaceful for Ibrahim (21:69)’. The war [similarly] will be cool and peaceful on you and them.”

Small wonder it is that some traditions clearly indicate that the martyrs of Karbala would warmly welcome the arrows that were rained at them. Again one must not misconstrue and think that the companions were death lovers per se.

It was rather their unwavering stance of not submitting to Yazid and his forces that brought them to the state of confronting death, which when they encountered was “sweeter than honey”.

In the well-known Ziyarat Waarith we employ expressions such as Ahibbaa’ Allah (heart lovers of Allah) and Awidda’ Allah (constant lovers of Allah) for them. They were virtually drunk and intoxicated with the wine of Divine love. It seems that the cup-bearer (saaqi) constantly availed them with sips of sharaaban tahoora (wine of purity).
The Holy Qur’an speaks of the near ones that, “Wa saqaahum Rabbuhum sharaaban tahoora” (And their Lord made them drink a pure sharaab (76:21)).

According to a tradition narrated from Imam al-Sadiq (‘a) this pure drink is such that “yutahhiruhum ‘an kulli shay’in ma siwa Allah” (it purifies them from everything other than Allah).

If Allah himself is the intoxicator (saqaahum Rabbuhum), when would the lover ever return to the state of consciousness?

Here I am transported to the brilliant poetry of Mulla Ahmad Narraqi in his poetical masterpiece Mathnawiye Taaqdees when speaking about the great spiritual state of annihilation in God (al-fana fi Allah):

In fanaaye bande dar mawla buwad (this is the annihilation of the servant in his Master);
In fanaa az sad baqaa awla buwad (this annihilation is better than hundred kinds of subsistence);
Fahme un khwaahi boro taa Karbala (if you would like to know the reality of this then go to Karbala)
[Mathnawiye Taaqdees, p.273].

Al-Naraaqi would like to tell us that the most suitable arena for this kind of exalted spiritual state of beholding the fact that only the Beloved Exists, is Karbala.

In the end I would like to quote the words of Ayatullah Maliki Tabrizi about the bilateral experience of Sayyid al-Shuhada. He says in his Al-Muraqibat that although Imam al-Husayn (‘a) was apparently struck with such injuries that no Prophet, Divine Successor, or human being, is heard to have encountered, such as his thirst which cannot be intellectually apprehended, his spirit would experience, the delights of the manifestations of the lights of Divine Beauty and the Revelation of Divine Majesty, as well as the eagerness to meet and reach the proximity of God.
All this would diminish those difficulties; rather, it would change their severity into pleasure.


by Sh Muhammad Khalfan

Shaykh Mufid's meeting with Umar Al Khattab

with regards to Abubakr in the cave with Rasulallah (saw)


Al-Karajaki has reported that once Sheikh Mufid saw a dream, and then dictated it to his companions and disciples. He said: I dreamt that as I was passing through a street, I saw a large crowd gathered around someone.
On enquiry, I was told that they had surrounded Umar b. al-Khattab, the second Caliph. I pushed myself forward, and when I came near him, I said: "O Sheikh, do you allow me to ask a question?" He said: "Ask."
So I said: "Would you explain me how is the excellence of your friend Abu Bakr established by the Ayah in which Allah says: 'the second of the two, when they were in the cave'. Your friends are making too much out of it."


He said: "This Ayah proves Abu Bakr's excellence in six ways:
1. Allah mentions the Prophet, peace be upon him, and then mentions Abu Bakr with him, as his second of the two;
2. Allah mentions them as being together at one place; which is a sign of mutual affinity;
3. Allah adds further quality of being the Prophet's "SAHIB", the Companion;
4. Allah relates how kind and caring the Prophet was towards Abu Bakr when he told him, "Don't grieve";
5. Where the Prophet assured Abu Bakr that "Allah is with us" meaning that He will help both of them simultaneously;
6. Allah revealed that He will send down AS-SAKINAH (serenity) upon Abu Bakr because as far as the Prophet was concerned, AS SAKINAH never parted from him
These are six proofs of Abu Bakr's excellence from the mentioned Ayah."


Sheikh Mufid says: "I told him that he had indeed made a good effort to make his point, and had left no room for any other person to be a better advocate for his friend. But I was going to demolish the arguments, making it like ashes blown away by the fast wind."


Sheikh said:
1. "When you say that Allah has mentioned the Prophet, peace be upon him and his progeny, and then mentioned Abu Bakr as his second, I do not see anything extraordinary in that. For if you ponder over it, you will find that Allah was only revealing the number of persons present in the cave. They were two; there could have been a Mo'min and a Kafir and they would still be two."
2. "And when you talk of they being together at one place, it is again as simple as the first case. If there was one place only, it could have been occupied by a Mo'min and a disbeliever also. The Mosque of the Prophet is definitely a better place than the cave, and yet it was a gathering place for the believers and the hypocrites. The Ark of Prophet Noah carried the Prophet Noah, together with Satan and the animals. So being together at one place is no virtue."
3. "And when you talk about the added quality of being 'SAHIB', the companion, this indeed is a weaker point than the first two, because a believer and a disbeliever can both be in the company of each other. Allah, Most High, used the word 'SAHIB' in the following Ayah: 'His "SAHIB" (companion) said to him while he was conversing with him: Have you disbelieved in the One Who created you from soil and then from a small quantity of sperm, then fashioned you harmoniously as a man?' (al-KAHF V. 37). Further, we find in Arabic literature that the word "SAHIB" is used for the accompanying donkey, and also for the sword. So, if the term can be used between a Momin and a Kafir, between a man and his animal, and between a living and an inanimate object, then what is so special in it about your friend?"
4. "And the words 'Don't grieve' were not meant for any solace;. Because it was a statement forbidding an act. In Arabic, we have 'donts' and 'dos' as imperative verbs. Now, the grief expressed by Abu Bakr was either an act of obedience or disobedience. If it was obedience, the Prophet would not have forbidden it, therefore it is proved that it was an act of sin and disobedience."
5. "As for the assurance that 'Allah is with us', the pronoun 'us' was used by the Prophet for himself The use of plural pronoun for oneself is a sign of ones elevated status. Allah says: 'Indeed, We are the One who has revealed the Quran, and We will most surely preserve it.' (Al-Hijr V.9). And again: 'We are the One who gives life and ordains death, and We are the inheritor' (al-Hijr V.23). And the Shias have their own version, which does not seem far-fetched. They say that Abu Bakr told the Prophet that his grief was for Ali b. Abi Talib (who was left behind in Makkah), and the Prophet replied: 'Do not grieve, surely, Allah is with us' meaning; with me and my brother, Ali b. Abi Talib."
6. "Your claim that AS-SAKINAH (serenity) was sent down to Abu Bakr is indeed outrageous. Because the verse clearly states that the serenity came unto him who was helped with the unseen army.
The Ayah says:
'... Then Allah sent down on him His serenity and strengthened him with unseen forces' (al-Tawbah: 40).
So if AS-SAKINAH had descended upon Abu Bakr, he would have received the support of the unseen army. In fact, it would have been better if you had not attributed this to Abu Bakr. For according to Quran, this serenity was sent down on the Prophet twice:
'Then Allah sent down His serenity upon His messenger and the believers, and sent down forces which you did not see ...'. (al Taubah:V.26).
'Then Allah sent down His serenity upon His Messenger and the believers, and adhered them to the word of piety' (al-Fath: V. 26).
In both places, the believers shared the serenity with the Prophet, but in this event of the cave, serenity was sent down to the Prophet alone, excluding Abu Bakr. This may be a pointer to the fact that Abu Bakr was not among the believers!"


Sheikh Mufid says that Umar made no reply to my arguments, and as people around him scattered, he woke up from his sleep.

Sunnah of the Aimmah ('as) for the Hujjah ('aj)

Allamah Amini in Al Ghadeer narrates,
'It was narrated that when Da'abal read his poems before Imam Ridha (as) and mentioned the Hujjah (may our souls be sacrificed for him) by his saying:
If not because of he whom I hope for his coming today and tomorrow;
My soul could have cut off due to sadness;
There is no doubt in the coming out of the Imam;
He shall rise by the name of Allah and His blessings.
Imam Ridha (as) would lay his hand on his head and respectfully stand up to pray for his quick relief and reappearance.


It was narrated from our master Imam Al Ridha (as) in his seating in Khurasan, when he stood up when the word 'Al Qaaim' was mentioned resting his head on his honourable head, saying,
O Allah, may You hasten his relief and make his coming very easy' and he also mentioned some of the significance of his government.


Muhadith Nuri mentioned in his book 'Annajmu Thaqib': this type of dignity when this name is mentioned is usual between the shiah all over the world especially within the Arabs, non Arabs, Turkish, Indians, and others, even among our Sunni brothers. [Ilzamu Nnasib 1:271]


Imam Sadiq (as) was once asked the reason for standing up when the word 'Al Qaaim' (the nickname of the Imam) is mentioned and he said,
'...because he shall have a long occultation and due to his much kindness to his wellwishers, he looks at whoever remembered him with his nickname, as the symbol of his government and lost for his loneliness. It is among respect to him by standing up in humbleness before him and seeking from Allah (swt) the quick relief and appearance of the Imam.' [Ilzamu Nnasib]


Sayed Murtada Mujtahidi Sistani
Sahifah al-Mahdiya

An Important Rule Often Neglected 20

Islamic Laws : Congregational prayers » Rules of congregational prayers
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani
1475. [IN SALATUL JAMA'AH] The follower should not recite Surah al-Hamd and Surah in the first and second Rak'ats of Zuhr and Asr prayers and it is Mustahab that instead of them he should recite Zikr.

How to derive utmost benefit from Hajj

In one of my journeys to Makka al-Mukarrama for hajj, I and a noble companion happen to visit the late martyr Ayatullah Muhammad Baqir al-Hakim.
I can still visualize those moments. He had a sparkling face that had so much to narrate. We sought some advise from him, and the great scholar informed us of a brilliant interpretation of the tradition: ‘Min tamaam al-Hajj liqaa al-Imam’ [The completion of hajj is in meeting the Imam].
One of the possible interpretations of the tradition is that the pilgrims who come to perform hajj must know the proper way of undertaking the ritual in its different dimensions.
Therefore they should approach the leader (Imam) who has a good understanding of the same.
And the leader(s) of the contemporary era [who represent the Imam of the time] are the Muslim scholars, who should be approached [and their advise sought].
I felt enlightened. Indeed in order for one to derive utmost benefit from hajj, he should go to the different places of the ‘ulama in Makka, who are well-grounded in the laws and secrets of hajj.
By Sh. Muhammad Khalfan

Dhul-qadah opportunity

It is narrated from the Prophet (saw) that it is recommended to pray this prayer on Sunday in the month of Dhul-qadah with a great reward.
That whoever prays it, his sins will be forgiven and his repentance will be accepted and Allah (swt) will make his liabilities to others cleared and when he dies he will die with faith (Iman). And his religion will be intact. His grave will be widened and enlightened, his parents will be pleased with him and Allah (swt) will forgive his parents and children and
will give him more wealth. And the Angel of Death will be gentle with him when taking his soul. And many other great benefits for this special prayer.
Reference to this salaat: Mafateeh Al Jinan by Shiek Abbas Qummi (page 247), A'maal the month of Dhul-qadah

It is recommended to pray a 4 rakat salah on any sunday in Dhul-qadah.
In every rakat:
1.      Sura Alhamd once
2.      Ikhlass 3 times
3.      Falaq once
4.      Naas once
after salaam 70 times
astagfirullaah wa rabbee wa atoobu ilayh
then say,
la hawla wala quwata illa billa hil aliyil azeem
then say:
Yaa a'zeezu yaa ghaffaarugh-fir lee d'unobee wa
d'unooba jamee-i'l moo-mineena wal moominat
fa-innahu laa yaghfirud' d'unooba illaa anta.

What does preparation for Hajj mean?

[vital read for all especially those embarking on this sacred journey]

The true meaning of preparation must be understood so that we may be able to accomplish the purpose of this ecstatic journey.
In a brilliant tradition narrated from Imam al-Sadiq (‘a), we are told that there are three kinds of results one can anticipate from Hajj:
(1) Utter freedom from Hell Fire, (2) Forgiveness of all sins, (3) Protection of wealth and family on return [Al-Kafi, v.4, p. 253].

Placing these results in mind, we should try to aspire for the best.
Aspiration, however, is not a kind of conceptualization or inculcation; rather, it is a resolution, struggle and hardship. And these need preparation.

One of the areas we must struggle to attain is “a state of receptivity”.
We should try to widen the containers of our hearts in order to benefit from the Divine Banquet while we are the guests of One who perpetually and abundantly bestows with no expectation of any kind of return whatsoever.

Two important areas we must work hard on are
(1) Repentance (tawba) and
(2) Acquiring knowledge about the secrets of the journey.
These are factors that would enhance our receptivity and enable us accomplish a certain level of perfection.

When we speak of tawba, the most important element that we should try to achieve is “the state of no return”.
Regret should not be an emotional state that does not reap any fruit. It should rather act as a catalyst to overturn our deviant ways and change our states, so that we do not think of going back to sin.
Understanding the secrets of hajj would make the journey very meaningful and if we are fortunate to have been given the succor to attain the desired preparation and readiness, we may achieve the apex of Hajj, which is human perfection and Divine proximity.
One of the subtle meanings of the hadith of Imam al-Baqir ('a), ‘Min tamaamil Hajj liqaa’ al-Imam’ (The completion of Hajj is in meeting the Imam) is that the perfection and completeness of Hajj is in encountering the characteristics of the imam who is a perfect human being.

In other words, the completeness of hajj is to exemplify the attributes of a perfect human being in oneself.
Small wonder it is that one is able to achieve the purpose of Hajj through the ziyara of the Imams of the Ahl al-Bayt (‘a) if one is in the state of knowledge of their sanctity and status.

by Sh. Muhammad Khalfan

An Important Rule Often Neglected 19

Islamic Laws : Obligatory acts relating to Namaz » Things on which Sajdah is allowed
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani

1085. Sajdah should be performed on earth, and on those things which are not edible nor worn, and on things which grow from earth (e.g. wood and leaves of trees).
It is not permissible to perform Sajdah on things which are used as food or dress (e.g. wheat, barley and cotton etc.), or on things which are not considered to be parts of the earth (e.g. gold, silver, etc.). And in the situation of helplessness, asphalt and tar will have preference over other non-allowable things.

1092. Turbatul Husayn is the best thing for performing Sajdah. After it, there are earth, stone and grass, in order of priority.

How to get closer to the Imam of the time

An important lesson from Sheikh Hassan Ali Isfahani

The Sheikh had engaged himself right from his youth with his worships and Islamic devotion, and endured a lot of inconveniences in order to attain some spiritual ranks. He wrote up a compilation that comprised of mysteries and which he did not expose or divulge to the general public.

My late father Muazzam (may Allah raise his position) told me about this write-up of Sheikh:
'Verily Sheikh Hassan Ali Isfahani towards the end of his life has given this book to late Ayatullah Sayyid Ali Ridawi.'

Our reason for reporting this issue was the important point mentioned by Sheikh Hassan Ali Isfahani at the end of his book, which is incumbent for those who wanted to pass through the spiritual stages to benefit from it, as follows:

'I wish all I would have done in my readings, litanies and so on, for the purpose of reaching spiritual ranks, should have been done for the purpose of nearness to my master, the leader of the time (may Allah hasten his reappearance).'

Take note of the speech of this religious and divine man who was well known among the Sunni and Shiah, how he has shown his regret for all the good jobs he has put forward hoping to have done that for the purpose of nearness to the Imam of the time.

There is no doubt that Sheikh Hassan Ali Isfahani was possessing spiritual strength and it is hard to get these type of states; with all this he is still having the notion that all he has done throughout his life was just for the nearness to the chief of this world of existence.
The great example for anyone (in any field he belongs to) is to copy from the experience of the great men of that field and to benefit from their struggles throughout their life and from what they have achieved most specially to focus on the last period of their life.

Be very careful of this point: to benefit from the important experience of the great men increases the spiritual value in ones life.

Try in your deeds what Sheikh Hassan Ali Isfahani has experienced which he has written in his book.
Offer your prayers, supplications and other aspect of your worship in nearness to Allah (swt) so that you can be closer to his caretaker, our master, the Imam of the time (aj) and cast off little ambition. This is a reality which will benefit you a great deal.

Sahifah al-Mahdiya
Sayed Murtada Mujtahidi Sistani

'How can anyone stop dealing with such a Generous One and become indifferent even for a twinkling of an eye?!'

A 2-minute thought-provoking word from
Sh. Husain Ibn Ali Ibn Sadiq al-Bahrani
that will escalate our love and perception of Allah (swt)

A believer who tries to follow in the footsteps of Ahlulbayt (as) must accustom himself to thinking well of his Lord, expecting Allah to reward him with plenty for the little that he does. He (swt) is the Only One Who gives plenty for little. Whatever good things you expect of Him, and whatever you think of the norms of His generosity, He is more than what you think: you mental scope is limited while His generosity has no limit.

He (swt) has already informed you that He is according to your good thoughts of Him. Our master, the Commander of the Faithful (as), has said, 'Whoever thinks well of you, you should prove him right' (Bihar al Anwar vol 74 p 212)

One who thinks well of something, Allah will prove him right as this is linked to thinking well of Allah, since the source of everything good is Allah, therefore Allah actualizes such a notion, proving its accuracy.

One particular hadith clearly stated that if anyone thinks well even of a stone, Allah will place a lot of goodness in it. The person who transmitted this tradition, thereupon, asked the Imam (as), '...a stone!?' The Imam (as) said, 'Dont you see the black stone (hajar-e-aswad)?'

Our master, Al Rida (as), is quoted as having said, ''Allah revealed to Nabi Dawud (as) saying, 'A servant of mine may come to Me with one good deed whereby I grant Him paradise. He was asked, 'Lord, what is this good deed?' He said, 'He removes the worry of a believer even with half a date.' Dawud (as) said, Anyone who trule gets to know You can never loose hope [of receiving Your mercy]''' (Al Jawahir Al Saniyya p 76)

So if the most Exalted One and the most Great grants this paradise, the width of which is like that of the heavens and the earth, in exchange for half a date [given by way of charity], I plead to you in the name of Allah to answer me: How can anyone stop dealing with such a Generous One and become indifferent to such a dealing even for a twinkling of an eye?!

What would be ones alternative? If one lost a moment wherein he did not pay his full attention to Allah, what can his compensation for his loss be? Never! He has surely missed something for which there is no compensation and has cheated himself irreparably.

p.s.
The Prophet (saw) used to always love to be optimistic and to hate pessimism (Bihar al Anwar Vol 92 p.2)

Pessimism is according to what a pessimist envisions: If he sees it as severe, so will it be, and if he sees it as light, so will it be, too. And if he does not pay any attention to it, it will be as though it was never there. (Rawdat al Kafi, p.197)

An Important Rule Often Neglected 18

Code of practice for Muslims in the West: Dealing with laws in non-Muslim countries » Questions and Answers
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani


Question: Is it permissible to tamper with electric or water or gas meters, in non-Muslim countries?
Answer: This also is not permissible.

230. Question: Is it permissible to cheat insurance companies in non-Muslim countries when one is confident that it would not tarnish the image of Islam and Muslims?

Answer: It is not permissible.

...a step higher in the journey‏ Sajdah - The ultimate position!

Following are some helpful pointers and a step higher in our journey to the Only Ultimate, the Only Beloved!


Certain things that are Mustahab in Sajdah - one of the positions dearest to Allah swt:
- It is Mustahab to say Takbir before going to Sajdah. A person who prays standing, will do so after having stood up from Ruku, and a person who prays sitting will do so after having sat properly.
- While going into Sajdah, a man should first place his hands on the ground, and woman should first place her knees on the ground.
- The person offering prayers should place his nose on a mohr, or on any other thing on which Sajdah is allowed.
- While performing Sajdah, fingers should be kept close to each other, parallel to the ears, with their tips towards Qibla.
- While in Sajdah one should pray to Allah, and express his wishes, and should recite this supplication: Ya Khayral Mas'ulin wa Ya Khayral Mu'tin, Urzuqni warzuq 'Ayali Min Fazlika Fa Innaka Zulfazlil 'Azim - O You Who are the best from whom people seek their needs, and O You, Who are the best bestower of gifts! Give me and the members of my family sustenance with Your grace. Undoubtedly You possess the greatest grace).
- After performing Sajdah, one should sit on his left thigh, placing the instep of the right foot on the sole of the left foot.
- After every Sajdah, when a person has sat down and his body is composed, one should say takbir.
- When his body is steady after the first Sajdah, he should say:"Astaghfirullaha Rabbi wa Atubu Ilayhi".
- He should say Allahu Akbar for going into second Sajdah, when his body is steady.
- It is Mustahab to prolong the Sajdah, and when sitting after the Sajdah, to place one's hands on the thighs.
- He should recite Salawat while in prostrations.
- At the time of rising, he should raise his hands from the ground, after raising his knees.
- Men should not make their elbows and stomach touch the ground; they should keep their arms separated from their sides. And women should place their elbows and stomachs on the ground, and should join their limbs with one another.
- It is Makrooh to recite the holy Qur'an in Sajdah. It is also Makrooh to blow off the dust from the place of Sajdah, and if, by so doing, one utters anything intentionally, the prayers will be, as a precaution, void. Besides these, there are other Makrooh acts, which are given in detailed books.


Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani
Islamic Laws : Obligatory acts relating to Namaz » The Mustahab and Makrooh things in Sajdah    http://www.sistani.org/local.php?modules=nav&nid=2&bid=59&pid=2956

says it all...

Weak of heart, sound in mind,
The soul naturally pulling towards its source.


The body an earthly vessel,
Natural inclination towards this worldly aspiration.


A balanced creation sent on this earth
The caging of the soul within the earthly vessel.


A munificient Creator aware of the earthly pull,
Balances the forces in man's spiritual favour.


Through guidance divine, living, breathing examples,
Guides and guide books alike sent down in succession.


Hold on! There is also Satan's constant chatter,
Confusing the otherwise well balanced human soul.


Divine light sends down constant guidance,
A divine whispering right into the heart.


Man misguided, ungrateful too? Certainly not!
Deaf, dumb and blind as man shuts off the divine light.


The soul's whisperings guidance towards aright,
Supressed by the vessel's desires for this worldly delights.


Thus strive to open the soul to divine light,
Seek to hear, see and speak through divine guidance.


The secret to success is not to be found without,
From within must come the true guidance to right.

The month of the Beloved...‏

“Rajab is the name of a river in Paradise whiter than milk and sweeter than honey. Those who fast one day of (the month of) Rajab, Allah will satisfy them from that river.” Imam Kadhem (a.s)


We have just entered the sacred month of Rajab of the Islamic calendar, which along with the two following months (Sha’ban and Ramadan) signify the most important months of the year. The merits of these months are numerous and the recommended rites in them are in abundance.
Rajab is the month of multiplied savings for our abode in the Hereafter.


It is narrated from the holy Prophet Muhammad (P) to have said: “Behold! Those who fast one day of Rajab they deserve the Great Pleasure of Allah and will be destined from His Wrath, and will close one of the Gates of Hell.” It is also narrated from the holy Prophet (P): “Rajab is the month of repentance for my Community, so repent to Allah much.”


This month is also blessed by the birthday anniversary of Imam Baqir (a.s) on the 1st day (according to some narrations) and specially the birthday of Imam Ali (a.s) on the 13th of this month and the Mab’ath of the holy Prophet of Islam (P) on the 27th of this month.


Remember, however, this is a sacred month which means in as much as the rewards for good deeds in it are in abundance; the punishment of sinning is also more severe.


The following are just some of the main worshipping acts that are recommended in this sacred month.


1. Fasting:
Salem says: I met Imam Sadiq (a.s) in the month of Rajab, whilst there were only a few days left of it. When he saw me he asked: O Salem! Have you fasted at all in this month? I replied: No, by Allah, O son of the Prophet! The Imam said: “Verily, you have missed so much reward that only the All-Knowing Allah knows its amount… I said: O son of the Prophet! If I fast the remaining days of this month would I gain any reward? The Imam replied: O Salem! Those who fast the last day of Rajab that (fasting) will be a security for them from the agony of death….”
Fasting of the first day of Rajab destines the faster one year away from the Hell.
Fasting of three continuous days (Thursday, Friday and Saturday) of Rajab has the reward of 900 years of worshipping (out of Rajab).
Fasting of the 13th, 14th and 15th of Rajab has rewards in abundance! (Pray to God to bless you for it)
Fasting of the last three days of Rajab (or at least the last day of it) will avail (Inshallah) from the agony of death, the fear of death and the punishment of the grave.
Note: If you have any Qada (lapsed or owing) fasting, make an intention for Qada and you will also enjoy the promised rewards of fasting in Rajab.


2. Salaat
Salaat is the means of nearness to God for every pious believer.
Every night of the month after the Isha Prayer, offer to two Rak’at Prayers. In every Rak’at, recite Surah al-Hamd and Surah al-Kafiroon once and 3 times: Surah Ikhlaas
On the first Thursday evening of Rajab (10 July this year) there is a special Salaat called ‘Salaat Laylatul-Ragha’eb’. Refer to the books of Du’a for its performance.
Note: Those who have Qada prayers, still they can offer the above Salaats although they do not suffice for their obligatory Qada Salaat.


3. Supplication
There are numerous recommended supplications for the month of Rajab. Some of them are as follows:
Astaghferullah Wa As’aluho Tauba (I seek Allah’s forgiveness and ask Him for repentance)
After every Daily Prayer recite:
“Ya Man Arjooho Lekolle Khayr, Wa Aamano Sakhatahou Enda Kolle Shar. Ya Man Yo’tel-Katheera Bel-Qaleel. Ya Man Yo’tee Man Sa’alah. Ya Man Yo’tee Man Lam Yas’alhu Wa Man Lam Ya’refhu Tahannunan Menhu Wa Rahma. A’teni Be Mas’alati Eyyak Jami’a Khayre-Donya Wa Jami’a Khayrel-Akhera. Wasref Be Mas’alati Eyyak Jami’a Sharre-Donya Wa Sharrel-Akhera. Fa’ennahu Ghayro Manqosen Ma A’tayt Wa Zedni Men Fadhleka Ya Kareem.”  Then say: “Ya Zaljalale Wal-Ekram. Ya Zal-Na’ma’e Wal-Jood. Ya Zal-Manne WaTaul, Harrem Shaybati Ala-Nar.”
Also on the 15th of Rajab, there is a special Du’a called Du’a Omme Dawood. Refer to the books of Du’a for the details of this Du’a.


4. Visitation (Ziyarat)
The first and foremost important Ziyarat in this month is Ziyarat of Imam Husain (a.s).
Visiting Imam Redha (a.s) also is very rewarding in this month.
Pilgrimage for Umrah is also very rewarding in this month.


May The Almighty Allah bless us all to respect this sacred month and accept our worshipping.

An Important Rule Often Neglected 17

Islamic Laws : Obligatory acts relating to Namaz » Takbiratul Ehram
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani

958. The recommended precaution is that one should not join Takbiratul Ehram of the prayers with any preceding recitations, like, Iqamah or with a Dua which he may be reciting before the Takbir.

960. It is necessary that when a person pronounces Takbiratul Ehram, his body is steady, if he pronounces Takbiratul Ehram intentionally when his body is in motion, his Takbir is void.


964. It is Mustahab for a person pronouncing the first Takbir of the prayers, and also the Takbirs which occur during the prayers, to raise his hands parallel to his ears.


966. If after having pronounced Takbiratul Ehram, a person doubts whether he has pronounced it correctly, he should ignore his doubt at any stage.

Shadow of our real existence...

We all heard the story of Pinnochio. Every time he lied his nose would grow longer. Imagine this were true for all human beings. How many would make sure they always tell the truth? Most likely all of us. Now imagine our nose would also grow longer every time we sinned. How many would constantly critique our actions, making sure that what ever we do, we do not sin? Again most likely all of us.


So question, why didn't Allah manifest the consequence of sin as it seems this is the only means by which all of us will collectively seek to be virtuous beings.


A moments reflection will reveal that if every virtuous deed was manifestly rewarded immediately and if every evil deed was manifestly punished immediately, then both patience and faith will no longer have a need. Why?


Well that is because patience and faith are inseparably intertwined, i.e. one will not be able to wait for things to improve if one does not have faith. Yet if one does not need to exercise patience, one does not need to have faith. So if every good deed is rewarded immediately patience would not be needed and so in turn faith would also no longer be needed.


Now consider this, if patience and faith are no longer necessary, than how will the virtuous and the corrupt ever be separated? The reason the corrupt engage in sin is because they have no patience. They want immediate gain which is why they lie, cheat and steal. Yet they would not need to do this if every good deed was rewarded immediately. So we can see here that at any value a virtuous deed is now completely gone for even the wicked would engage in virtuous deeds.


So Allah has placed a veil. That veil is none other than this world, which is merely a shadow of our real existence, the hereafter. Thus it is this shadow that conceals the manifest consequences of good and evil and so it is here where the true believers are separated from the evil doers.


Now we should be aware that every action, every word, every thought, is motivated by our virtues and vices. None can dispute this. For instance, it may be our sincerity that drives us to a certain action, or perhaps our ego, whatever the motivation may be, it will be from either the two warring parties, virtue or vice. This is the mother of all wars. A war in which its aftermath will be manifested at our death, revealing the condition of our soul and thus, the side we ultimately chose. A heavenly warrior of virtue beaming of light, or a hellish indescribable creature of vice, doomed to darkness.


Could this be why many scholars are reported to have highly emphasized to repeat the following prayer and sincerely ask for their end result to be brilliant and felicitous:
Allahummaj'al awaaqiba umoorina khayran (O Allah make the final consequences of our affairs to be good).

Salawat Sweetens Honey

Once the Holy Prophet (s) was sitting with Amir al-mu’minin 'Ali (a) in the middle of a garden, which contained many trees, and was very fertile.
A bee came towards them and started circling above them for quite some time...


The Holy Prophet (s) addressing 'Ali ('a) said: Indeed this bee has made us his guests today. It said to me: I have placed for you some honey in that specific place. So send your brother Amir al-mu’minin to the place so that he may bring the same.
Thereupon Imam 'Ali ('a) stood up and brought the honey.


[Then] the Prophet (s) addressing the bee said:
O bee, surely your food is from the roses of flowers, and that is bitter [in taste]; so how does it change into sweet honey?
The bee replied: O Messenger of Allah, surely the sweetness of the honey comes from the blessing of mentioning your blessed name and the name [s] of your pure progeny; when we draw the nectar of the flowers we are inspired to invoke blessings upon you and your infallible progeny three times; therefore when we eat, the mention of salawat  turns our honey sweet.
[Khazinat al-Jawahir was lama’aat al-Anwaar, p. 586]

Some food for thought from Lady Fatima ('aS)

Anas bin Malik narrates: "The Messenger of God (S) asked us, "What is most preferable for women?" We did not know what to reply, so Ali went to Fatima and asked her this question. Fatima (A) said, "Why did you not answer that it is most preferable for them that they do not see men and men do not see them." Ali returned and related this reply to the Prophet (S). The Prophet (S) asked, "Who has taught you this?" He said, "Fatima." The Prophet (S) stated, "She is a portion of me."
[Musnad; p 336, tradition 9, narrated by Hafiz abu Na'im in Hilyatu'l awliya']


Hakim al-Nishaburi narrates from Ibn Abbas:
When Fatima fell mortally ill she said to Asma b. al-Umais, "Do you realise what a distressing time has arrived for me? I must be hidden from the eyes of the people when I am carried before them." Asma said, "I swear by my life, I will make a bier for you in the shape that I saw used in Abyssinia." Fatima asked for more details, so Asma obtained some fresh wood and made a bier (taabut), and this was the first time such a device had been used (in Islam). Fatima (A) smiled when she saw it, and this was the first time I had seen her smile since her father had passed away. When she died, we carried her in the same bier and buried her at night.
[Musnad, p.429, trad.56, quoting from Mustadrak al-Sahihain]


It has also been narrated that: "A blind man came to Fatima (A), daughter of the Messenger of God (S), and Fatima veiled herself from him. The Prophet (S) asked why she had veiled herself from him, when he cannot see you. She replied, "O Messenger of God, he does not see me, but I can see him and (furthermore) he can smell fragrances." The Prophet (S) stated, "I bear witness that you are a portion of me."
[Musnad; p 336, tradition 10, quoting from al-Manaqib of Ibn Maghazali.]

An Important Rule Often Neglected 16

A Code of Practice For Muslims in the West : Youth's issues » Questions and Answers
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani


520. Question: At times the big companies in Europe discriminate —among those who come to them seeking jobs— between those who shave the beards and those who don’t shave them. If this is true, then is it permissible to be clean shaven in order to get the job?
Answer: Shaving the beard —whose prohibition is based on obligatory precaution— would not become permissible just by the desire to get a job with these companies.


521. Question: Is it permissible to shave the two sides of the face and leave the hair on the chin?
Answer: Shaving the beard is haram based on obligatory precaution, and this includes the hair that grows on the sides of the face. However, there is no problem in shaving the hair that grows on the cheeks.

An Old Woman of High Aspirations

by Shaykh Muhammad Khalfan


Before the advent of Islam, once when the Holy Prophet (s) happen to visit Taaif, someone generously hosted him.
Later when the Prophet (s) was appointed as a Messenger of Allah, the said person was asked: ‘Do you know whom did Allah appoint as his Messenger to the people? ‘No.’ he replied. They said: ‘It is Muhammad bin ‘Abdillah, the orphan of Abu Talib, who, on such and such a day had been your guest in Taaif and you graciously hosted him.
Hearing this, the person comes in the presence of the Prophet (s), greets him, embraces Islam, and then says: ‘O Messenger of Allah, do you recognize me?’ The Prophet (s) says: ‘And who are you?’ The man says: ‘I am the owner of the house in which you had put up in Taaif during the age of ignorance (before the advent of Islam) on such and such a day and I hosted you.
The Holy Prophet (s) said: ‘You are welcome; ask what you what.’ The man said: ‘I want 200 sheep together with their shepherds. The Holy Prophet (s) ordered that he be given what he wanted.
Then addressing his companions he wished that the man would seek that which the old lady of Bani Israil sought from Prophet Musa (‘a).
The companions asked: ‘And what did the old lady of Bani Israil seek from Musa?’ The Prophet (s) said: ‘Surely Allah revealed to Prophet Musa (‘a) to carry the corpse of Prophet Yusuf (‘a) before he left Egypt for the holy land in Sham.
Thereupon Prophet Musa (‘a) asked about the whereabouts of the grave of Prophet Yusuf (‘a), and an old man approached him and said: If at all any one happens to know the whereabouts of the grave, it is such and such old woman.
Prophet Musa (‘a) asked her to be brought to him and when she came in his presence, he asked: ‘Do you know the place of the grave of Prophet Yusuf (‘a)?’ She said: ‘Yes.’ The Prophet said: ‘Therefore guide me towards the grave and I you will get whatever you ask.’
She said: ‘I shall not guide you towards it except you agree to what I want in return.’ The Prophet (‘a) said: ‘You shall get Paradise.’ She said: ‘No, except what I want.’ Thereupon Almighty Allah revealed to Prophet Musa (‘a) that agreeing to her request should not seem insurmountable to him.
Therefore Prophet Musa (‘a) said: ‘Alright, you would have what you want.’ Thereupon she said: ‘I would like to be with you in the same station that you would have in Paradise on the Day of Judgment.’
Narrating this the Holy Prophet (s) said: ‘why didn’t this man seek that which the old woman of Bani Israil sought?’

[Ultimate Love = Action = True Love]

...moments of reflection!


A traitor a deserved term, a foolish traitor perhaps a better one. For look at what has become to the oath of allegiance to Thee, a fallen leaf at the mercy of the wind, so weak, so vulnerable, that the cheap allurements of the material world is capable of purchasing our loyalty from Thee.


O the insult, to Thee and ourselves, that love can be compromised so easily, yet certainly love purchased is a love that never was. For how can it be love without loyalty to Thee? How can it be love when sincere time with Thee is all but minimal? And how can it be love when the actual yearning for proximity is to other than Thee? O we cry when others are unjust to our own selves, yet we commit the same crime to Thee!


O the betrayal, punishment therefore our deserved fate, yet forgiveness is Thou offer! How? To a traitor that will no doubt betray again, a traitor who turns to Thee in times of need while neglecting Thee in times of ease, yet Thou still helps! How? And how do we repay this undeserved reprieve? Do we stand before Thee shamefully? Or do we foolishly and audaciously abuse Thou Compassion with our continued neglect? O what a miserable condition an honest reflection unveils, that our declaration of love to Thee fails to move far beyond words.


moments of reflection...


True love begins when one ceases to put themselves before the object of their alleged affection. For otherwise how can it be love unless it is the love for the self? Yet where is the nobility in that? Surely love and nobility can only intertwine through self sacrifice. No amount of colourful words nor even intent can ever compensate. As what greater testimony of love is there if one has given the self away?

An Important Rule Often Neglected 15

Islamic Laws : Obligatory acts relating to Namaz » Qunut

Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani

1127. It is also Mustahab that while reciting qunut, a person keeps his hands in front of his face, turning the palms facing the sky, and keeping both, the hands and the fingers, close together. It is Mustahab to look at the palms in qunut.


1129. It is Mustahab that qunut is recited loudly. However, if a person is offering prayers in congregation, and if the Imam can hear his voice, it will not be Mustahab for him to recite qunut loudly.


1130. If a person does not recite qunut intentionally, there is no qadha for it. And if he forgets it, and remembers before reaching Ruku, it is Mustahab that he should stand up and recite it. And if he remembers while performing Ruku, it is Mustahab that he should perform its qadha after Ruku. And if he remembers it while performing Sajdah, it is Mustahab that he should perform its qadha after Salam.

ELEVATING OUR ASPIRATIONS

By Sh. Muhammad Khalfan


Asiya (‘a) bintu Muzahim, the wife of Pharaoh is mentioned by Allah in the Holy Qur’an as an example for believers, both men and women (mathalan lilladhina aamanu) (66:11).
Despite having access to so much of material benefits, which can easily blindfold and ruin the spiritual lives of so many, she prefers belief and proximity of Allah over the pleasures of the world. After Prophet Musa (‘a) had openly proclaimed the Message of Allah, Asiya brought faith in him and was a monotheist.
This remained a secret until one day Pharaoh came to learn about her real faith. So he forced her to abandon her faith and believe him as the ultimate God, but she never accepted.
Thereafter he informed her mother-in-law (Asiya’s mother) to explain to her daughter to relinquish her faith, otherwise he would punish her. Asiya’s mother talks to her daughter, but she is unwavering in her stance. So Pharaoh starts torturing her. He orders her first to be nailed down and crucified. Thereafter he orders a very huge rock to be thrown on her.
Before the rock descends on her she prays: “O Lord build for me near You a house in Paradise...”(66:11)
Exegetes of the Qur’an say that she did not merely say “build for me a house in Paradise (ibni li baytan fil Janna)” nor did she say “build for me A HOUSE near you in Paradise” (ibni li - BAYTAN ‘indaka- fil Janna) but rather she said “build for me NEAR YOU a house in Paradise” (ibni li -‘INDAKA baytan- fil Janna) mentioning the phrase “NEAR YOU” before the house thus alluding to her extreme preference of proximity to Allah over the house.
When the Holy Qur’an narrates such incidents it is not for the mind to seek pleasure and get satisfied. It is rather an invitation to wake up from our slumber and begin the journey!